A Quran-Alone Methodology for Muhkamat Verses, and Science-Alone for the Mutashabihat

By Naseer Ahmed, New Age Islam 11 April 2025 Rethinking Quranic Interpretation One Concept at a Time, Grounded in Quranic Logic and Verified Science ----- Abstract This article presents a robust and logically consistent methodology for interpreting the Quran, distinguishing clearly between its Muhkamat (clear and decisive verses) and Mutashabihat (allegorical or descriptive verses). It proposes that all religious guidance (Deen) be derived solely from the Quran's internal logic and consistency—free of inherited assumptions or external traditions—and that all allegorical verses be interpreted and validated using only established scientific or historical facts. This dual framework aims to foster a universal and falsifiable understanding of the Quran that is both spiritually authentic and intellectually sound. Readers are invited to explore this living methodology interactively and contribute to its ongoing refinement. Introduction In our ongoing effort to make sense of divine revelation in the modern world, we are often confronted with inherited interpretations that obscure rather than illuminate the Quran’s message. Many Muslims—concerned with both authenticity and rational coherence—are returning to the Quran itself, seeking guidance not through secondary sources but from the Quran's own language, structure, and consistency. The methodology proposed in this article is the result of such a search. It operates on two core principles: 1. For the Quran’s Muhkamat verses, which define the religion (Deen) and moral guidance, we use only the Quran’s own intra-textual logic, consistency, and usage of language across verses. 2. For the Mutashabihat verses, which refer to the natural world, creation, psychology, and history, interpretation must be confirmed through established scientific or historical facts. This approach offers not just a way to understand individual verses but a systematic lens to interpret the Quran one concept or keyword at a time, across all its appearances and contextual variations. Understanding the Muhkamat and Mutashabihat • - Muhkamat: Clear laws, guidance, and values. • - Mutashabihat: Not ambiguous—just ahead of their time. Why “Disbeliever” Is a Mistranslation of “Kafir” • - Conceptual vs. Faith-Based Definitions • - Quranic usage across 2:6, 109, 98:6, 9:1–5, etc. · Chat: Meaning of Kafir Analysis – Complete ChatGPT Conversation Logical Truths as Foundations: Why This Matters • - What is a logical truth? A logical truth is a conclusion that necessarily follows from a set of true premises through sound reasoning. If the premises are indeed true, then the conclusion must also be true—by definition. • How Quranic consistency validates truth by definition: In Quranic interpretation, the meaning of a keyword is derived by examining every verse in which the word appears. A valid interpretation maintains consistency across all occurrences without contradicting the meaning in any verse. Such a meaning is, therefore, a logically derived truth within the Quranic framework. Scientific Validation of Mutashabihat Verses • - Examples from cosmology, biology, psychology - Read the following articles: 1. The Quranic Concept of Nafs and Modern Psychology 2. The Fairy Tale of Alam-e-Arwah 3. Understanding Quranic Days as Phases of Divine Processes 4. The Universe as a Scroll: A Qur'anic Metaphor in Light of Modern Cosmology 5. The Creation of the Universe In Six Stages 6. Science Converges In Stages With The Quranic Description Of The Creation Of The Universe • - How science has made once-unclear verses intelligible – Read the following articles: 1. Using ChatGPT To Confirm the Meaning of “Seven Heavens” 2. The Enigmatic Verses of the Quran Application and Benefits of This Framework • - Clarifies confusion caused by tradition-heavy readings • - Enables falsifiability, academic debate, and refinement Invitation to the Reader • - Engage with the methodology interactively • - Test conclusions using the referenced ChatGPT link • - Contribute by identifying mistranslations or inconsistencies Call to Action This article is not an endpoint—it is the launch of a collaborative, ongoing exegesis project that aims to cover the entire Quran using this method. You are invited to: - Use the linked chat resource to test and verify every claim yourself. - Post verses where "Kafir" and related terms may have been mistranslated or misunderstood. - Adapt and cite this framework in your own writing—provided you engage with and accept its premises. Together, we can develop a Quranic interpretation that is coherent, rational, and independent of inherited dogma—light upon light. --- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/quran-methodology-muhkamat-verses-science-mutashabihat/d/135129 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Islamic Jurisprudence and Historical Evolution of Waqf in India

By Ghulam Rasool Dehlvi, New Age Islam 11 April 2025 Waqf (plural: Awqaf) A ‘Waqf’ is a permanent dedication of movable or immovable property for purposes recognized by Muslim law as pious, religious, or charitable. Waqf is purely an Islamic concept of endowment which is considered a continuous charity, Sadqa-e-Jariyya, in which a property or wealth is permanently dedicated to the cause of public welfare or community development to seek the pleasure of God. Historically, Waqf has been a fundamental pillar of the Muslim community as well as public welfare. Islamic jurisprudence has therefore outlined and clarified certain principles and regulations regarding the Waqf, so that it can be used properly and it can continue forever. Today, while there is a greater need to understand the who concept and issues of Waqf, it is time to restore the original spirit of Waqf, so that this institution may play a better role for the betterment of the community in the light of Islamic jurisprudence. In Islamic jurisprudence, there are several significant legal dictates and important Fiqhi rulings and conditions (Ahkam & Shara’it) regarding the Waqf endowments. Therefore, it is important to know them first. Different schools of Islamic law and jurisprudence (Hanafi, Shafi'i, Maliki, Hanbali) have explained the principles and regulations regarding the Waqf endowment in detail. As majority of Indian Muslims follow the Hanafi school, I would like to briefly outline here the Fiqhi principles of Waqf in the light of Hanafi law. 1. Jurisprudential Definition Of ‘Waqf’ According to the Hanafi jurisprudence, ‘Waqf’ endowment means dedicating the ownership of something to Allah, so that its benefits optimally reach the deserving ones only. The Islamic jurists have defined the term ‘Waqf’ (which literally and etymologically means ‘to stop’ or ‘to retain’) as follows: “Hasb Al-Asl Wa Tasbil Al-Manafa’ah” (i.e. retaining the original property and continuing its benefits or gains for the public good.) This definition makes it patently clear that the Waqf endowments including all kinds of the wealth and property cannot be sold, used as mortgage or given as gift. It can neither be distributed by inheritance, nor become the personal property or family fiefdom of anyone. 2. Basic Elements of Waqf According to the Hanafi jurists, there are four basic elements of Waqf: 1. Waqif (the one who made the Waqf) must strictly adhere to the follow: • The Waqif must be an adult, sane person, and have full control over his property. Hence, a person who is insane, a minor, or a forced person cannot make a Waqf. 2. Mauquf: The thing being endowed. • It must be something that can last (such as land, a building, a garden). • Things that do not last (such as food and drink) cannot be considered ‘mauquf’. 3. Mauquf Alaih: The beneficiary or beneficiaries (for whose benefit the Waqf has been made). • The benefit of a Waqf can be given to a specific individual, institution, or ordinary Muslims. • If the Waqf is made publicly in the path of Allah, then mosques, madrasas, the poor, the orphans and the needy can be entitled to it. 4. Segha-e-Waqf: The Declaration Of An Endowment Through Words. • Clear words need to be used necessarily for an endowment, such as: “I have endowed this land for a mosque” or “This land is dedicated for orphans”. • And if the words are not clear, then the intention will be carefully looked at. 3. Rules and conditions of Waqf endowment The Islamic legal theorists and jurists have set the following conditions for the validity of an endowment under the Waqf: • Condition of permanence: An endowment must be permanent. Temporary or conditional endowments are not permissible. • Condition of departure from the owner’s property: The endowment property must depart or pass from the first owner’s ownership. • Condition of benefit: Ensure that it is possible to benefit from the endowment. • Condition of disposal: The owner who endows must have full control over the property. Causes For Invalidation Of An Endowment An endowment may be invalid in the following cases: • If a person dedicates something that he does not own. • If the endowment is for an illicit purpose, such as promoting immorality and religiosity. • If the purpose of the endowment is against the spirit of Islamic Sharia. 4. Types of Endowments (1) General Endowment (Waqf-e-Aa’m) A endowment that is made for all Muslims or for a public welfare work, such as: • Mosques • Madrasas • Orphanages • Hospitals (2) Special Endowment (Waqf-e-Khas) A endowment that is for the benefit of a specific individual or family, such as: • Waqf alal-Aulad: A person endows his land for his children, and stipulates that as long as the children exist, they will benefit, and then it will be for the poor. (3) Immovable And Movable Endowments • Immovable endowments: land, buildings, gardens, etc. (according to most Muslim jurists, are the real endowments). • Movable endowments: money, books, furniture, agricultural equipment (according to some jurists, are also permissible to be endowed). 5. Management and Administration of Waqf (1) Mutawalli: The Trustee or Guardian of the Waqf • The management of the Waqf is entrusted to the Trustee, who must be an honest and capable person. • If the Trustee commits a breach of trust, he can be removed. (2) Use of the Waqf • The endowments must be used for the same purpose for which it was dedicated. • If the endowment is for a mosque, it cannot be used for any other purpose. (3) Income of the Waqf • The income of the Waqf must be spent in accordance with the Islamic Law. • If the endowment is not used for a specific purpose, it should be used for the poor, schools, and other welfare works. 6. Modern Jurisprudential Issues of Waqf (1) Sale of Waqf Property • Generally, Waqf property cannot be sold, but according to Hanafi jurisprudence, if the interest of the endowment is lost or if it faces a serious damage, it is permissible to sell it with the permission of the Qadi (Shariah Court). (2) Government Control of Waqf • Government control f the Waqf properties, sometimes lead to encroachments, mismanagement and corruption. According to the Islamic jurists, the government has only the right to supervise, not to take possession. (3) Modern Forms of Waqf • Nowadays, several new forms of Waqf are also being introduced, such as Waqf funds, Waqf investments, and Waqf corporations, which require ijtihad and a critical and creative modern jurisprudential rethinking. 7. Evolution of Waqf Administration Through Legislative Framework The governance of Waqf properties in India has been regulated through several legislative enactments aimed at improving administration and preventing mismanagement: I. Privy Council Ruling (1894): The Privy Council ruled that Waqf-alal-Aulad was invalid because Waqf should serve public religious or charitable purposes, not just family benefits. This decision caused dissatisfaction among Indian Muslims. II. The Mussalman Wakf Validating Act, 1913: This Act clarified and affirmed the right of Muslims to create Waqfs for the benefit of their families and descendants, with eventual charitable purposes. III. The Mussalman Wakf Act, 1923: Introduced to improve the management of Waqf properties by ensuring proper accounting and transparency in their administration. IV. The Mussalman Wakf Validating Act, 1930: Provided retrospective effect to the 1613 Act, reinforcing the legal validity of family Waqfs. V. The Waqf Act, 1954: Established State Waqf Boards (SWBs) for the first time, providing for the systematic administration, supervision, and protection of Waqf properties. VI. Amendments to the Waqf Act, 1954 (1959, 1964, 1969, and 1984): These amendments aimed to further improve the administration of Waqf properties. VII. The Waqf Act, 1995: This comprehensive Act repealed the 1954 Act and its amendments. Key provisions included: - Creation of Waqf Tribunals to adjudicate disputes relating to Waqf properties. - Strengthening the Central Waqf Council (CWC) by empowering it to issue directives to State Waqf Boards in cases of irregularities or violations of the Act. VIII. the Waqf Act, 1995, was further amended in 2013 through The Waqf (Amendment) Act, 2013, introducing significant changes, including: - Change in the definition of Waqf – The amendment provided for any person to create Waqf in place of ‘a person professing Islam’. - Sect specific membership in Waqf boards – In case of Shia Waqf the member shall belong to Shia Muslim and in case of Sunni Waqf the member shall belong to Sunni Muslim. - Overriding effect of Waqf over other laws – The Amendment provided for overriding effect of Waqf on any other law. - Amendment provides that the District Magistrate shall be responsible for implementation of the decision of the Board. - Despite these amendments, challenges persisted in effectively addressing Waqf related issues. Some of the key challenges are as following:- - Lack of transparency in Waqf property management. - Incomplete surveys and mutation of Waqf land records. - Insufficient provisions for women’s inheritance rights. - Large number of prolonged litigations including encroachment. In 2013, there were 10,381 pending cases which have now increased to 21,618 cases. - Irrational power of the Waqf Boards in declaring any property as Waqf land based on their own inquiry. - Large number of disputes related to government land declared as Waqf. - Lack of proper accounting and auditing of Waqf properties. - Administrative inefficiencies in Waqf management. - Improper treatment to Trust properties. - Inadequate representation of stakeholders in Central Waqf Council and State Waqf Boards. Regrettably, despite several reforms in different periods, the Waqf administration continues to face inefficiencies and mismanagement with around 9 lakhs 45 thousand acres of lands being underused, many encroached and misused. ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/islam-politics/islamic-jurisprudence-historical-evolution-waqf/d/135128 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Waqf Act: BJPs Degenerated India Into An Autocratic-Tyrannical State Where Democracy Is Made Into ‘Demoncracy’

By Syed Ali Mujtaba, New Age Islam 11 April 2025 The most ludicrous part of the Waqf Act it asks Mr. Mohammad to prove that you are a Muslim. This comes clearly from the Waqf Act that requires the ‘donor’ to prove that he has been practicing Islam for at least five years. Now, who is authorized to issue such a certificate? How one’s faith can be measured and what would be its yardstick. If Mr. Mohammad does not have ID proof of his religion, who will come to his rescue? The message from the Waqf Act is blatantly clear that the Indian Muslims have to prove their religious identity. The issues surrounding the CAA and NCR are once again being hotly debated in India. What the Waqf Act intends to do is that henceforth, no Muslim in India will be allowed to make religious endowments, and if he wishes to do so, he has to give documentary evidence that he is a Muslim. The Wqaf Act hobnobs with Article 14 and Articles 25-28 of the Constitution. Equality is a fundamental principle in the Constitution, enshrined in its Preamble. Article 14 states that all people are equal before the law and have equal protection under the law. It also prohibits the state from discriminating against any person region, religion, caste, etc. Article 14 ensures that all people are treated fairly and impartially by the state. It requires that laws and actions taken by the government are fair and non-discriminatory. Article 14 protects individuals from arbitrary or discriminatory actions by the state. The phrase "equality before the law" originated in England, and "equal protection of the law" comes from the American Constitution. Article 14 also protects life and liberty, which states that no person can be deprived of their life or liberty except by the procedure established by law. The right to freedom of religion in India is guaranteed by Articles 25–28 of the Constitution. These articles are part of Part III of the Constitution, which outlines fundamental rights. Article 25 ensures freedom of conscience, guarantees the rights to practice, profess, and propagate one’s religion, subject to public order, morality, and health. Article 26 grants the right to manage religious affairs, including: Forming and maintaining institutions for religious and charitable purposes, acquiring, managing, and administering property in accordance with the law. Article 27 ensures that no one is compelled to pay taxes for the promotion of any particular religion or religious institution. Article 28 prohibits religious instruction in state-funded educational institutions These articles reflect India's commitment to religious diversity and ensure that no one is discriminated against based on their religion. When we apply the constitutional provisions on the Wqaf Act, it emerges that the BJP government is doing exactly the opposite of what the constitution professes and preaches. The BJP, by usurping power with mere 38% of the countrymen's support, is trying to regulate the religious beliefs of the Muslim community in India. The BJP's nefarious design is explicit in the Wqaf Act, and that is to reduce Indian democracy into an 80 vs 20 political template. The most important clause of the Waqf Act is that while a Hindu can be made a member of the Waqf Board, a Muslim cannot become a member of a Hindu religious trust. To add salt to the injury, the BJP has made it a law that a Sanatanist cannot contribute to the Waqf endowments, even if he gets a commandment from Lord Rama! The BJP, by piloting and passing the Waqf bill, has demonstrated how an electoral bulldozer can mow the Indian Parliament. The BJP does politics of flooring the opponent by hook or crook. The BJP cares too hoots about the constitutional values such as morality, ethics, virtue, and the core ideas of Indian civilization. The BJP, in the lust for power, has degenerated India into an autocratic-tyrannical state where democracy is made into ‘demoncracy’ and where might is always right. The only mission of the BJP is to assert Hindu supremacy over the Muslim minority community in India. The BJP, in its lust for power, is certainly pushing India into a civil war. The smell of its embers is coming from all over the country. It’s high time the majority of the people call the bluff of the BJP. They have to make a hard choice when it comes to choosing our mother India, the Constitution, or the BJP. ---- Syed Ali Mujtaba is a journalist based in Chennai. URL: https://www.newageislam.com/islam-politics/waqf-act-bjp-autocratic-tyrannical-democracy-demoncracy/d/135127 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Ramdev's Rose Sharbat

By Sumit Paul, New Age Islam 11 April 2025 Yoga guru Ramdev has triggered fresh controversy by using the term “SharbatJihad” in a viral video, where he claimed that a company selling Sharbat is using its earnings to build mosques and madrasas, while promoting Patanjali’s rose Sharbat. The video was shared by ‘Patanjali Products’ on Facebook with a caption in Hindi, which, when translated, read, “Protect your family and innocent children from the poison of toilet cleaner being sold under the name of ‘Sharbat Jihad’ and cold drinks. Bring home only Patanjali Sharbat and juices.” To promote your product(s), is it essential to cast aspersions on the products of your rival companies? This is outright unethical. And you call yourself a baba and swami! Though Ramdev may not have categorically mentioned the name of the rival brand, people have got a whiff of the company he is alluding to. Public memory is short. Readers may have forgotten. But jog your memory. Nearly a decade ago when the current political dispensation was just elected to power, this man condemned Hamdard's Rooh Afza. There's no gainsaying the fact that Hamdard's Rooh Afza is the cleanest, purest and best natural sorbet available in the Indian market that simply doesn't use any chemicals. Hamdard has its own nursery where all the plants, flowers and roots are grown in a completely organic manner. Rooh Afza has been a household name in India for over a century. On the contrary, almost all the products of Patanjali are dubious and adulterated. Not long ago, he was reprimanded by the Apex Court and the Medical association of India for making outlandish claims about his substandard products. Now everything made and owned by Muslims is under the radar in a resurgent Hindu India. All Babas have their products in the market. That rapist Asaram also sold soaps, creams, pastes and what not. Sissy (sorry, Sri Sri) Ravi Shankar and Jaggi have launched their products and devout Hindus are buying and using them. Hindu Babas are abusing Muslims without any fear. The Hindu government is looking askance and letting these 'spiritual' rogues operate with impunity. Jay Ho! In a lighter vein, if at all you want to try Patanjali's rose Sharbat, check it thoroughly, he might add drops of Gao Mutra (urine of a cow) to it! En passant, the term 'Sharbat' comes from the Persian word Sharbat (شربت), meaning a drink of sugar and water. This in turn came from the Arabic word Shariba, " to drink." Since Ramdev hates all that's associated with Islam and Muslims and he also criticised Urdu a few years ago, will he coin a new Hindi and 'Hindu' word for Sharbat or retain the Persian term? I'm curious. Aren't you also? Lastly, even Gulab (Rose) is a Persian word: Gul+Aab (Gul : Generic word for flower or the name for 'rose' ; Aab: Water) ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/ramdev-rose-sharbat-rooh-afza/d/135126 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Burhan al-Muwahhideen: The Spiritual Heritage of Hazrat Sayyid Shah Aal-e-Muhammad Marehrawi

By Syed Amjad Hussain, New Age Islam 11 April 2025 The Article Explores The Spiritual Legacy Of Hazrat Syed Shah Aal-E-Muhammad Marehrawi, Highlighting His Devotion, Teachings, And Impact As Burhan Al-Muwahhideen Within The Barkatiyya Sufi Tradition Of India Main Points: 1. Hazrat Syed Shah Aal-e-Muhammad Marehrawi was born into a deeply spiritual family and mentored by his saintly father. 2. His life embodied intense worship, asceticism, and spiritual struggle. 3. He lovingly guided seekers through practical, transformative methods. 4. He shunned worldly grandeur, preferring sincere dervishes. 5. His legacy endures through devoted spiritual successors. ------ Khanqah-e-Barakatiyya, Marehra Sharif, Uttar Pradesh ------ Introduction In the realm of the spiritual in India, Marehra Sharif has been a bastion of divine light and mystical sophistication for centuries. Among its most sacred patrons is Hazrat Syed Shah Aal-e-Muhammad Marehrawi, also reverentially referred to by the title Burhan al-Muwahhideen, the Proof of the Monotheists. A towering figure of piety, self-control, and spiritual leadership, he holds a central position in the history of Indian Sufism. He was the eldest son of Hazrat Syed Shah Barkatullah Marehrawi Pemi Ishqi, the renowned Qutb of his era, also referred to as Sahib al-Barakat, and the founder of the renowned Qadiriyya–Barkatiyya Sufi Order. Aala Hazrat Imam Ahmed Raza Khan Barelvi wrote, “Hubb-e-Ahl-e-Bait De Aal-e-Muhammad Ke Liye Kar Shaheed-e-Ishq Hamzaa Peshwa Ke Waaste" Birth and Early Life Hazrat Syed Shah Aal-e-Muhammad Marehrawi was born on the blessed night of 18th Ramadan 1111 AH (10 March 1700) as the eldest son of Hazrat Syed Shah Barkatullah Marehrawi Pemi Ishqi at Bilgram Sharif, a small town in today's Hardoi district of Uttar Pradesh. He was surrounded by a spiritual atmosphere right from birth, his father being one of the greatest Sufi masters of the Indian subcontinent. It was under his great father's guidance that Hazrat Syed Shah Aal-e-Muhammad acquired his exoteric (zahiri) and esoteric (Baatini) education. He was then given Bay'ah (spiritual allegiance) and Khilaafat (spiritual succession) in an immediate transfer of authority from his father, and was identified early on as a steadfast adherent to spiritual regimens. Through his name and person is where the Barkatiyya Khanqah found itself to have been connected by the use of the term "Bari Sarkar" any "Sarkar-e-Kala'n" that still applied religiously to Marehra Sharif's higher spiritual order. A Life of Worship and Asceticism Hazrat Syed Shah Aal-e-Muhammad Marehrawi’s life was defined by his relentless pursuit of divine proximity through Ibadah (worship), Riyaazat (ascetic discipline), Mujaahida (spiritual struggle), and Sulook (mystical path). He devoted 18 consecutive years to intense spiritual practices and seclusion, including three uninterrupted years in I'tikaaf (retreat). His worship was so excessive that it left a visible indentation in his forehead due to prolonged prostration. His diet was meagre, indicative of his contempt for worldly delights and concentration on divine love. This excessive devotion had an impact on his physical well-being. He suffered from a chronic respiratory disease as a result of excessive asceticism. When he was brought to Delhi for treatment, the doctors allegedly stated, "The cure for such a spiritual malady lies not with us but with Sahib al-Barakat Hazrat Syed Shah Barkatullah Marehrawi Pemi Ishqi." Even though nobles, rulers, and governors sought him out, Hazrat Syed Shah Aal-e-Muhammad never allowed audiences with worldly dignitaries, instead choosing the companionship of genuine seekers, dervishes, and the poor. His court was always full of scholars of outward and inward sciences. Deep Love and Spiritual Affection He was the dearest and eldest son of Sahib al-Barakat Hazrat Syed Shah Barkatullah Marehrawi Pemi Ishqi, whom he was passionately fond of. His son and spiritual successor, Hazrat Syed Shah Hamza Ainee, described this relationship in moving words: “My grandfather, Hazrat Sahib al-Barakat, had such a deep love for Hazrat Aal-e-Muhammad that if he ever missed the congregational prayer due to any Shara'i (legal) excuse, my grandfather would say, 'I found no sweetness in prayer today'. Such was their mutual bond and companionship that Hazrat Aal-e-Muhammad never left his father's side even for a moment.” Hazrat Aal-e-Muhammad kept his great father informed about everything he did and never attempted anything important without consulting him, a sign of his total submission to the spiritual hierarchy. Spiritual Instruction and Miraculous Guidance Hazrat Aal-e-Muhammad's spiritual pedagogy was characterised by depth of wisdom. He was entrusted with the tarbiyat (training) of Sufi seekers by his father, a responsibility he executed with utmost diligence and understanding. He possessed a singular capacity for benefiting even those disciples who had stumbled under the guidance of other Shaykhs. He would employ the identical awraad (litanies) and a'maal (spiritual exercises) they had originally been prescribed, facilitating their ultimate development, often letting them believe it was miraculously from their first Shaykh, thereby strengthening their loyalty rather than claiming credit for himself. In one instance, a man came to Hazrat Aal-e-Muhammad complaining of spiritual aridity and inability to stay immersed in God's remembrance. Hazrat kept him waiting for a response and instead ordered his attendant to confine the seeker in a hot room in the June summer, providing him only with dry millet bread and fish. Dried up and desperate, the man was finally released by evening. When asked what he wanted, he yelled, "Water!" Hazrat smiled and replied: "If you had wished for God with such longing and yearning, you would have experienced spiritual intoxication in His remembrance." This was Hazrat Aal-e-Muhammad's method: to awaken inner desire (shauq) through experience, not instruction. Influences on Scholars and Seekers One of the most poignant descriptions is that of Maulana Tufail Itraulvi Bilgrami, a learned scholar and seeker who, after visiting Hazrat Aal-e-Muhammad, was struck by the fiery blaze of divine love he witnessed at the Khanqah. Reduced to tears, Maulana announced his decision to renounce worldly life and spend the rest of his years in the shade of Hazrat's spiritual home. When Maulana was told he had to first return his friends to Bilgram, Hazrat Barkatullah comforted him with so much love and confidence that he departed with peace in his heart, vowing to return when called. Marriage and Family Hazrat Syed Shah Aal-e-Muhammad Marehrawi married the daughter of his maternal uncle, Hazrat Shah Azmatullah. Two sons were born from this marriage, Hazrat Syed Shah Hamza Ainee and Hazrat Syed Shah Haqqani, both of whom followed in his spiritual footsteps. He also had one daughter. Demise and Resting Place Hazrat Aal-e-Muhammad Marehrawi departed this mortal world on 16th Ramadan 1164 AH at Marehra Sharif, Uttar Pradesh. He rests beside the grave of his father, Hazrat Syed Shah Barkatullah, in a specially built shrine. His maqbara continues to draw seekers and devotees from across the Indian subcontinent and abroad. Legacy and Spiritual Heirs Hazrat Aal-e-Muhammad’s legacy remains firmly rooted in the religious history of the Barkatiyya order. His Khulafā' (designated spiritual deputies) are too numerous to count, but among the most renowned are Hazrat Sayyid Shah Hamza Ainee, Hazrat Sayyid Shah Muhammad Haqqani, Hazrat Shah Buzurg Marehrawi, Hazrat Mufti Jalaluddin and Hazrat Shah Muhammad Shakir. Each of these saints played a pivotal role in expanding the spiritual teachings and disciplines propagated by Hazrat Aal-e-Muhammad. His life stands as a testament to the redemptive power of sincere devotion, rigorous discipline, and unwavering submission to God's will. In an age that often seeks instantaneous spirituality, his story is a reminder that true spiritual elevation is attained through perseverance, sincerity, and self-effacement. Today, his name still illuminates the hearts of seekers, and his khanqah continues to thrive as an abode of divine unity and love, a living heritage of Burhan al-Muwahhideen. References 1. Ahmad Mujtaba Siddiqi Barkati "Hayat-e-Mashaikh-e-Marehra" 2. Abdul Mujtaba Rizvi (2002) "Tazkira-e-Mashaikh-e-Qadiriyya Barakatiyya Razaviyya" Al-Majmaul Misbah Mobarakpur, Azamgarh ------ Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/burhan-muwahhideen-spiritual-heritage-aal-marehrawi/d/135125 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Why Surah 9:5 Is Not a Call to Kill Disbelievers – A Quranic Legal Perspective

By Naseer Ahmed, New Age Islam 10 April 2025 Abstract: Surah 9 Has Been Unfairly Dubbed The “Sword Verses” Due To Selective Quoting—Particularly Of Verse 9:5. A Contextual Analysis Reveals That These Verses Are Judicial Rulings Specific To A Group Of Treaty-Breaking Polytheists Guilty Of Treachery In War And Religious Persecution. The Quran Distinguishes Between Peaceful Polytheists (Mushrikin) And Treacherous Ones (Kafirin). The Punishment In 9:5 Applies Only To The Latter. Furthermore, Faith-Neutral Principles Such As Freedom Of Conscience And Justice Remain Central To Islam’s Message. The Four-Month Amnesty Allowed Peaceful Migration Or Acceptance Of Islam, Preventing Any Bloodshed. This Article Clarifies That The So-Called Sword Verses Are Not Calls To Indiscriminate Violence But Just Responses To War Crimes, Reinforcing The Universal And Moral Character Of The Quran’s Message. Surah 9 (At-Tawba) is frequently misrepresented through selective quotation—especially of verse 9:5—creating the misleading label “Sword Verses.” However, a careful and contextual reading reveals these verses to be judicial pronouncements targeting a specific group of polytheists who had broken treaties, committed treachery, and engaged in religious persecution. The first 29 verses of Surah 9 are among the last revelations, arriving after the battles of Hunain and Tabuk and about a year before the Prophet’s (pbuh) final Hajj in 632 CE. He passed away a few months later. These verses were revealed around 12 to 18 months after the peaceful conquest of Mecca in 629/630 CE, when the Prophet entered the city without resistance. Despite expectations of retribution, no blood was shed. Following Mecca’s fall, the Muslim ranks swelled. This surge led to overconfidence and an initial setback at Hunain, though Muslims ultimately prevailed. During this period, many Meccans accepted Islam, but some continued in polytheism. A final proclamation was made during the Hajj of 631 CE, pronouncing judgment only on the polytheists who had violated treaties and committed acts of hostility. Among them, some had violated treaties and acted with hostility. These individuals are referred to in the Quran as Kafaru or Kafirin—a legal term denoting those guilty of treachery. Others had fought without breaking treaties and thus were not deemed guilty. Disbelief alone does not constitute Kufr; they were simply Mushrikin (polytheists). Verse 9:5 outlines the punishment for the Kafirin, whose acts of Kufr are detailed in verses 9:12 and 9:13. Those disbelievers who were not guilty of treachery were not subject to combat or execution. Instead, they were barred from entering the Kaaba (9:28) and required to pay Jizya (a tax) under 9:29. Crucially, all polytheists were granted a four-month amnesty to either migrate or accept Islam. As a result, no executions occurred under 9:5. This peaceful resolution defies the common misreading of the verse as a universal call to violence. Key Verses of Surah 9 (9:1) “A (declaration) of immunity from Allah and His Messenger to those of the Mushrikin with whom you have made treaties.” (9:2) “So travel freely throughout the land for four months, but know that you cannot escape Allah, and that Allah will disgrace the Kafirin.” (9:3) “...And give glad tidings of a painful punishment to the Kafaru.” (9:4) “Except those Mushrikin with whom you made a treaty and who have not violated it nor supported anyone against you. Fulfill your obligations to them until the end of their term...” (9:5) “But when the sacred months have passed, then fight and slay the Mushrikin wherever you find them... But if they repent, establish prayer, and give zakat, then let them go their way...” (9:6) “If any of the Mushrikin seeks your protection, grant it to him so he may hear the word of Allah, and escort him to safety. That is because they are a people without knowledge.” Mushrikin vs. Kafirin Verses 9:2 and 9:3 use both terms—Mushrikin and Kafirin—proving that Kafirin are a subset of Mushrikin. Only the Kafirin are said to be “disgraced” and threatened with “a painful punishment.” This distinction is vital: not all disbelievers or polytheists are Kafirin. Even twenty-one years into the Prophet’s mission, many Mushrikin had not embraced Islam but were not labelled Kafirin. Thus, translating Kafir simply as "disbeliever" is a fundamental error wherever it occurs. What Was Their Kufr? (9:12) “If they break their oaths after making a covenant and attack your religion with insults...” (9:13) “Will you not fight people who broke their oaths, plotted to expel the Messenger, and were the first to attack you...?” Their Kufr included: • Treaty violations, • Ridiculing or attacking Islam, • Plotting to expel the Prophet, • Initiating hostilities. In essence, these were acts of treachery and persecution. Verse 9:5 targets such aggressors exclusively. The Non-Kafir Polytheists In contrast, those who: • May have fought fairly and honoured their treaties (9:4), • Did not aid the enemy, • Sought protection even if they had fought unfairly (9:6), were not classified as Kafirin. Though still Mushrikin, they were considered ignorant (la ya‘lamun), not criminal. Their only penalties were: • Barred from the Sacred Mosque (9:28), • Required to pay Jizya (9:29). Why Does 9:5 Say “Kill the Mushrikin”? If 9:5 had stated “kill the Kafirin,” it could have been misinterpreted to include the Kafirin among the People of the Book mentioned in 98:6—those who rejected faith after recognizing the truth. Yet for them, there is no worldly punishment, only in the Hereafter, as protected by 2:256: “Let there be no compulsion in religion.” Thus, even 9:5 remains faith-neutral. It says “kill the Mushrikin,” but verses 9:4 and 9:6 exclude the peaceful among them, leaving only the treacherous Kafirin as liable. Fundamental Principles of Islam Freedom of Conscience is fundamental in Islam: • “Let there be no compulsion in religion.” (2:256) • “To you your religion, and to me mine.” (109:6) The Prophet's conduct during conflict never violated these principles. Peaceful and non-treacherous Mushrikin could retain their religion and pay Jizya, while others had the option to migrate during the amnesty. The treacherous alone, guilty by both secular and divine law, faced the death penalty. Yet even they were given the opportunity to escape harm. Calling these verses “Sword Verses” grossly misrepresents both their intent and their effect. A Universal Message All moral imperatives in the Quran, including those on just war, are faith-neutral and universal. War is waged not on faith, but on oppression and injustice, as seen in 4:75: (4:75) “Why should you not fight in the cause of Allah for those who are weak and oppressed—men, women, and children—who cry: ‘Our Lord, rescue us...’?” The Quran calls people of all faiths to unite against injustice. The enemy is not disbelief but oppression. The oppressor (Kafir) can be a believer or a disbeliever. Conclusion The so-called “Sword Verses” are not blanket calls to violence. They are judicial pronouncements—nothing more—against those guilty of war crimes and religious persecution. These verses concern actions, not beliefs. Mislabelling them as religiously motivated violence distorts their legal and moral purpose. When properly understood, these verses uphold justice, mercy, and freedom of conscience—universal principles that are central to Islam. If Muslims are guilty of the same crimes, these verses would apply equally to them. --- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/surah-9-5-kill-disbelievers-quranic-legal/d/135115 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Waqf (Amendment) Bill, 2025: Navigating the Good and the Bad

By Professor Faizan Mustafa Translated from Urdu by Ghulam Ghaus Siddiqi, New Age Islam 10 April 2025 Waqf Is An Integral Part Of A Muslim's Life And, Therefore, Is Part Of Their Freedom Of Religion. The Entire Waqf System Cannot Be Weakened Due To The Corruption And Mismanagement Of A Few Trustees. Is There No Corruption In Our Government Or Judiciary? So, Just Because There Is Corruption, Will The Entire Government Or Judiciary Be Blamed And Replaced? ----- Professor Bahaeddin Yediyildiz, a Turkish scholar specializing in Ottoman history and Waqf (endowment) institutions highlights the profound impact of Waqf during the Ottoman Empire, illustrating how they permeated various aspects of daily life. According to Yediyildiz, individuals were born in Waqf houses, slept in Waqf-provided cradles, consumed food and drink funded by Waqf resources, received education in Waqf schools, and, upon death, were buried in shrouds financed by Waqfs. This was just an aside (an incidental statement/Jumla Mu'taridah). But what it means is that during the Ottoman Empire, Muslims had donated their properties on a large scale for good causes. Legislation is a difficult task. We are not talking about divine laws. Humans are imperfect, so any law made by humans cannot be perfect. Even the constitution of India, which was drafted by the best minds of the country with the best intentions, contained provisions that required deletion, addition, and amendment. The Endowment Bill 2025, which has been approved by Parliament, is no exception to this. That is why the ruling party’s claim that this is a perfect law and the opposition’s criticism that there is no room for improvement are both wrong. The truth is never at extremes; it lies in moderation. If something good is in the bill, it should be praised, and if necessary, criticism should be made. Our constitution grants us the freedom to do so. The Prime Minister himself said in a recent podcast with Lex Friedman on March 15, 2025, that if democracy truly runs in your veins, you should accept it. Our scriptures tell us to always keep our critics close. Since things should always begin on a positive note, let's first look at the good features of the Waqf Bill. Section 3A states that “No person shall create a Waqf unless he is the lawful owner of the property and competent to transfer or dedicate such property”, meaning that only a legitimate owner can create a Waqf, which is exactly what Islam also commands. The proposal to include women, Muslims from other marginalized communities, and non-Muslims in the Waqf administration under Sections 9 and 14 should be welcomed, as diversity improves decision-making. It is also correct, as stated in Section 18, that Waqf can only be declared through a documented process, and thus, no new Waqf can be created verbally. This is accurate—creating a Waqf merely by word of mouth can later lead to issues. In Section 3(r) (IV), the inclusion of "the welfare of divorced women and orphans" is a positive step, even though these objectives were already encompassed under the broader term "welfare and such other purposes as recognized by Muslim law" in the previous legislation. Section 23 – Chief Executive Officer's Rank: The Bill proposes that the Chief Executive Officer (CEO) of the Waqf Board should be at least of Joint Secretary Rank in the State government, replacing the previous requirement of a Deputy Secretary. Section 83 – Chairman of the Waqf Tribunal: The composition of the Waqf Tribunal is amended to consist of a District Judge (or an equivalent rank) as Chairman, and an officer of Joint Secretary Rank as the other member. This replaces the earlier structure that included a Civil Judge as Chairman. Section 84 – Decision Timeline for the Tribunal: The Bill stipulates that the Waqf Tribunal must deliver its decisions within six months of the application, with an additional six months allowed if reasons are recorded. Section 64 – Removal of Trustee or Manager: Provisions are introduced to remove a trustee or manager if they fail to maintain proper accounts for a year without valid reason, or if they become a member of any organization declared illegal under the Unlawful Activities (Prevention) Act, 1967 (UAPA). What can be said about the flaws of the Act? How will it affect Muslims when it severely impacts the rights of non-Muslims themselves? It goes against the very concept of ownership, as it states that only a Muslim can create a Waqf. The correct position is that the owner of property is free to do whatever they wish with their property. While the Waqf Acts of 1954 and 1995 allowed only Muslims to create Waqfs, the 2013 amendment removed this unjust restriction. However, the 2024 Waqf Amendment Bill has reinstated the previous restriction by removing Section 104 and made it even stricter by insisting, in Section 3(r)(a), that only a Muslim who has been a practicing Muslim for the last five years can create a Waqf. This provision violates the property rights of non-Muslims because they are free to do whatever they wish with their properties. The 17th-century Fatawa Alamgiri, compiled by over 40 prominent scholars, clearly states that non-Muslims can also create Waqfs. In the case of Piraathu Peda Venkatasubaraidu vs. Haji Slar Sahib (1930), the Madras High Court observed that it is common for Hindu landlords to give Waqfs to Muslims living in their areas. Similarly, in Arur Singh vs. Badar Din (1940), the Lahore High Court upheld the right of a Hindu to dedicate his property for a Muslim cemetery. After independence, the Nagpur High Court also upheld the right of non-Muslims to create Waqfs in Moitisha vs. Abdul Ghaffar (1956). Since Hindu Endowment laws do not prevent non-Hindus from creating "Hindu Endowments," the arrangements mentioned in the amendment bill (2025) are against the principle of "One Country, One Law." Similarly, the "five-year restriction" on a Muslim is unreasonable and has no logical basis. Would the government be willing to impose such a restriction on the creation of Hindu religious or charitable endowments as well? The Waqf Board is not a body of Muslim Ulama or a private land mafia, but rather, it is a legal institution largely composed of individuals appointed by the government. If some undesirable people have been appointed by the governments, the entire "Waqf institution" cannot be blamed for it. In such cases, all the relevant governments should be held accountable. Although under Section 97, the government can issue instructions to the boards and, under Section 99, even take over their functions, this Bill has significantly reduced the powers of the boards. For instance, the annual share of income from the Waqf to the board has been reduced from seven percent to five percent, which will negatively impact the board’s financial health. The control of the board over trustees or managers has also been weakened. The situation has worsened by the provision allowing the consumer to end the Waqf’s commitment. This clause also contradicts the ruling in the M. Siddiq (2019) case related to the Babri Mosque, which clearly recognized the concept of Waqf by the user. Interestingly, Muslims were not able to prove the Babri Mosque as a Waqf. The court observed, "We recognize the principle of Waqf by the user, even in the absence of a Waqf deed or a clear declaration. Whether properties that have been used for a long period are Waqf or not is a matter of evidence." (Para 1134). In fact, it is only when the owner himself allows the use of the property over a long period that the property can be considered as Waqf by the user. This concept also exists in the laws governing Hindu religious properties. Tribunals may be flawed, but they help in expediting the resolution of specific cases, and we have almost 70 tribunals. Why does the government have such a lack of trust in tribunals when all their members are appointed by the government itself? Why can it not trust its own appointees? Section 107, which had excluded Waqf disputes from the Land Boundary Act, 1963, has been removed with the stated aim of improving Waqf performance. However, this will have the opposite effect because Waqf claims cannot be filed after the Waqf’s duration has ended, further weakening the Waqf system. Once again, the principle of "one nation, one law" is violated here, as such exemptions exist in Hindu Waqf laws, like Section 143 of the Telangana and Andhra Act, Section 109 of the Tamil Nadu Act. While Hindu Waqfs operate under state laws, there has been a central law for Waqf since 1954. Land, too, is a state subject. Unlike the 1995 Act, Section 108B of the new bill also restricts states from formulating their own rules and regulations under the new law. No law is written in stone. It is hoped that the new law will be amended, and the problematic provisions will be reconsidered. Since we are a secular country, the state cannot spend money on religious institutions; Waqf properties essentially sustain such institutions. Waqf is an integral part of a Muslim's life and, therefore, is part of their freedom of religion. The entire Waqf system cannot be weakened due to the corruption and mismanagement of a few trustees. Is there no corruption in our government or judiciary? So, just because there is corruption, will the entire government or judiciary be blamed and replaced? Courtesy: Urdu newspaper Inquilab, April 5, 2025, New Delhi Translated from Urdu into English by Ghulam Ghaus Siddiqi, New Age Islam ……… Urdu Article: Waqf Amendment Bill: Both Good and Bad وقفترمیمیبل: اچھابھی ‘برابھی URL: https://www.newageislam.com/islam-politics/waqf-amendment-bill/d/135114 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Truly Educated Never Graduate

By Sumit Paul, New Age Islam 10 April 2025 "Vidya Parti Pacchha Nirant Sidha Dhayante " (A truly learned person is committed to learning) Mahavir's pithy observation (in Prakrit) that a truly learned person is forever committed to learning is very true. We express the same in English: " The truly educated never graduate." This encapsulates the essence of lifelong learning. As someone who founded Jainism, a philosophy rooted in non-violence and compassion, Mahavir emphasized that education goes beyond the confines of formal institutional study. According to him, true education is a continuous process that remains with an individual throughout their life. The acquisition of knowledge does not end with the receipt of a diploma or degree. Instead, it is a lifelong commitment to personal growth, self-improvement, and the exploration of new ideas and perspectives. Mahavira's words inspire us to embrace a mind-set of perpetual learning, urging us to remain open-minded, curious, and engaged in the pursuit of knowledge, regardless of our age or societal status. There's a famous phrase in Pahlavi, Be Aamzoz Ta' Zindai (There's no end to learning). True and genuine education begins when formal education ends. Though it might sound like an oxymoronic statement, it's very true. More than education, it's learning that's a lifelong mission. Education is structured. It has a pattern. It might get you a job, it cannot make you learned, wise and erudite. Legendary Shahnai player Ustad Bismillah Khan kept practising till the end. Someone asked him, why did he practise when he was unarguably the greatest Shahnai player the world had ever seen. Bismillah Khan humbly said, "Ghalat Sur Saadh Raha Hoon Aur Ye Shayad Khud Se Aage Nikal Jaane Ki Koshish Hai " (I'm perfecting the wrong notes in a bid to transcend myself). Buddha also said that constant learning was an exercise to challenge oneself; to question one's long-held beliefs and ultimately the realization that a lifetime was not enough to acquire even a scintilla of knowledge. Gyanam Chanchu Pravesham (Knowledge can be likened to a bird merely poking its beak into something). Allama Iqbal says, "Sahab-e-Saaz Ko Laazim Hai Ke Ghafil Na Rahe/ Gaahe-Gaahe Ghalat Aahang Bhi Hota Hai Sarosh" (Even a seasoned instrumentalist mustn't remain inert/ For, gradually can the wrong notes be perfected). Learning is a lifetime mission and passion. Socrates learnt how to play a difficult type of lyre a day before his execution. We learn every day and realize that today is better than yesterday in terms of gaining knowledge and tomorrow should even be better than today in search of new things. This is learning. This is how we educate ourselves every moment. Once you're aware and esurient for knowledge, the passion becomes your life's sole (and also soul) objective and an all-consuming passion. Padh Ke Hazaron Kitabein Aayee Baat Samajh Mein/ Aaghaaz-e-Ilm Toh Hai, Anjaam Nahin Iss Mein (Having read a number of books, it dawned on me that knowledge had a beginning but no end). Lastly, we quite lightly take Urdu poet Jameel Mazhari's famous couplet and mistake it only for a typical lover's obsession: Maktab-e-Ishq Ka Duniya Mein Nirala Hai Usool/ Us Ko Chhutti Na Mili Jis Ko Sabaq Yaad Aaya (The rules of the school of love are different/ One who learns his lesson/s is never free). The very educated Shayar-e-Bihar (An M A from Calcutta University in 1931, Jameel was born in Patna) indeed wrote it from a lover's perspective but he himself said that a lover of knowledge was also never allowed/disposed to go home once he learnt his lesson because he got addicted to it (knowledge). ---- April 10 is Mahavir Jayanti. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/truly-educated-graduate/d/135111 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Shaikh Husamuddin Manikpuri: A Quiet Flame of the Chishti Path

By Adnan Faizi, New Age Islam 10 April 2025 A 15th-Century Mystic Who Chose Seclusion Over Spectacle, And Depth Over Display, His Legacy Whispers Through the Silence of Manikpur Main Points: 1. 1.Disciple of Shaikh Noor Qutub Alam in Bengal 2. 2.Practiced seven years of uninterrupted seclusion 3. 3.Authored several rare Sufi works, mostly unpublished 4. 4.Belonged to the lesser-known Husami branch of Chishtis 5. 5.His Urs features the rare Gagar ritual still performed in Manikpur ---- Roots in a Time of Transition Shaikh Husamuddin was born into the Gardezi Sayyid family of Manikpur, Uttar Pradesh, tracing lineage to Shahabuddin Ilahi, a saint who came to India during Iltutmish’s reign. Manikpur, quietly nestled along the Ganges, witnessed spiritual currents when Delhi's imperial hold was fading and Bengal’s mystic climate was rising under the Ilyas Shahi sultans. In this period of political and spiritual flux, Husamuddin aligned himself with the quietist tradition, choosing inner retreat over outer prominence. He emerged as a figure whose legacy lived not in palaces or courts, but in Khanqahs and hearts. A Disciple in Bengal, a Guide in Manikpur Shaikh Husamuddin undertook his early spiritual journey in Bengal’s Pandua. There, he became a disciple of Shaikh Noor Qutub Alam, a prominent Chishti master and spiritual heir of lAshraf Jahangir Semnani. This training immersed him in Chishti ideals, silence, humility, detachment. After returning to Manikpur, Husamuddin entered seven years of continuous, seclusion devoted to dhikr, night vigils, fasting, and contemplation. This period became his inward furnace, one that would later ignite others’ hearts. The Husami Way: Silence, Restraint and Ritual Shaikh Husamuddin's teachings evolved into what came to be known as the Husami branch of the Chishti Silsila, a path marked by deep silence, internal discipline, and subtle mysticism. His Khanqah in Manikpur was known for its simplicity and seriousness. One of his disciples, Farid bin Salar, recorded: "The Shaikh did not speak much, but each word made the path easier." His emphasis was never on attracting crowds but on refining the soul. His presence alone had a transformative quality. The Written Flame: His Spiritual Works Although not widely printed or discussed today, Husamuddin left behind several texts most of which survive in manuscript form: Anees al-Aashiqeen – on the nature of divine love Rafiq al-Aarifeen – for the spiritually advanced Khulasat al-Awraad – outlining daily spiritual practices Risala-e-Mahwiya – reflections on Fana and Baqa Maktubat-e-Manikpuri– letters offering spiritual guidance These writings are housed in private collections or older libraries and await revival by contemporary scholars. The Gagar Tradition: A Living Symbol of Love One of the rarest and most distinctive aspects of his Urs is the Gagar ritual, a tradition unique to the Husami branch. During this celebration, devotees, especially women balance pitchers (gagar) on their heads while dancing in spiritual ecstasy. This ritual symbolizes surrender, inner balance, and the overflowing grace of the saint. This living symbol of his legacy continues every year on 11th March, during his Urs in Manikpur, echoing a blend of devotion and inherited mysticism. A Legacy that Refused Fame but Earned Reverence Shaikh Husamuddin passed away in Manikpur, though the exact year remains debated either 1449 or 1477. His Dargan remains a quiet sanctuary, away from the noise of fame. He left no institution behind, no political footprint, only a life of purity that continues to light the way for those who listen closely. His name may not appear often in books, but it lives on wherever silence holds meaning. ----- Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumni of CCS University, Meerut. URL: https://www.newageislam.com/islamic-personalities/shaikh-husamuddin-manikpuri-chishti-path/d/135112 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Hazrat Meer Syed Mohammad Kalpwi Tirmizi: Sufi Scholar, Saint, and Spiritual Luminary

By Sahil Razvi, New Age Islam 10 April 2025 17th-Century Indian Sufi Saint; Founded Khanqah Muhammadiyah Kalpiyya of Kalpi, Uttar Pradesh; Spiritual Leader In Multiple Orders; Authored Works On Divine Names And Sufi Practices; Transformed Lives Through Miracles; Legacy Endures In Kalpi Through His Mausoleum And Disciples Main Points: 1. Trained in Hadith and Sufism under scholars like Shaikh Muhammad Younus Mohaddees and Shaikh Jamalul Auliya, becoming a polymath (Aalim and Faadhil). 2. Granted Khilafat (leadership) in five Sufi orders (Qadri, Chishti, Suharwardi, Naqshbandi, Madari) and founded the Khanqah Muhammadiyah Kalpiyya. 3. Authored works like Jaami’ul Kalam (on Allah’s names) and Diwaan-e-Sher (Persian poetry), blending theology and mysticism. 4. Transformed sinners through spiritual grace (Karaamat), exemplified by a repentant disciple who became his attendant. 5. Mausoleum in Kalpi remains a pilgrimage site; sons and disciples propagated his teachings across India. ---- Meer Syed Mohammad Kalpwi, of Uttar Pradesh, also revered as Meer Syed Ahmed Kalpwi Tirmizi, stands as a monumental figure within the Islamic spiritual tradition, particularly in the Silsila Aaliyah Qadiriyya Barakatiya Razviya Nooriya. As the 30th Imam and Shaykh of Tariqat, his life and works epitomised the synthesis of scholarly rigour and Sufi mysticism. Founding the Khanqah Muhammadiyah Kalpiyya in Kalpi, Uttar Pradesh, he established a spiritual and intellectual hub that continues to resonate with devotees and scholars alike. This article delves into his early life, spiritual journey, literary contributions, and enduring legacy, contextualising his role in the broader tapestry of Indian Sufism. Born in 1593 in Kalpi, Jalaun, Uttar Pradesh, India, Hazrat Meer Syed Mohammad Kalpwi hailed from a lineage steeped in Islamic scholarship. His father, Hazrat Syed Abi Saeed bin Baha-ud-deen bin Imaad-ud-deen al-Hasani Tirmizi, was a distinguished scholar who laid the foundation for his son’s early education. Under his father’s guidance, Hazrat Kalpwi imbibed the principles of Quranic studies, Hadith, and Islamic jurisprudence. At the age of seven, his mother entrusted him to Hazrat Shaikh Muhammad Younus Mohaddees, a revered Hadith scholar, under whom he underwent rigorous training in prophetic traditions (Hadith) and earned his Sanad (certification). Seeking deeper knowledge, he journeyed to Jehanabad, where he studied under Shaikh Jamalul Auliya, a luminary of Sufi thought. This phase honed his expertise in both exoteric (zahir) and esoteric (batin) sciences, earning him the titles of Aalim (scholar) and Faadhil . His academic journey was further enriched under Hazrat Afzal bin Abdur Rahmaan Ilaahabadi, a Khalifa of his father, who nurtured his pedagogical skills. By the time he completed his education, Hazrat Kalpwi had emerged as a polymath, equally adept in theology, mysticism, and teaching. Hazrat Kalpwi’s spiritual lineage is rooted in his initiation into the Sufi path by his father, Hazrat Meer Sayyid Muhammad Kalpwi. Remarkably, he was granted Khilafat (spiritual succession) at the age of 24, a testament to his precocious spiritual maturity. His authority extended across multiple Sufi orders, a rare feat that underscored his universal appeal. He received the caliphate of the Naqshbandi Ahrari order from Khwaja Sayyid Amir Abul Ula Naqshbandi, in addition to being recognised as a spiritual successor in the Qadri, Chishti, Suharwardi, and Madari traditions. His leadership within the Silsila Aaliyah Qadiriyah Barakatiya Razviya Nooriya was marked by an unwavering commitment to the Sunnah and a profound connection to the Dargah of Hazrat Khwaja Moinuddin Chishti in Ajmer. This connection symbolised his dedication to bridging scholarly discipline with Sufi devotion, fostering a tradition that emphasised both outward observance and inner transformation. Hazrat Kalpwi’s intellectual legacy is enshrined in his contributions to Sufi literature, which blend theological depth with mystical insight. Among his notable works: (1) Tafseer Surah Fatiha in Arabic, (2) Tafseer Surah Yusuf, (3) Kitaab al-Atarwaah in Arabic, (4) Risaala Tahqeeq-e-Rooh in Farsi, (5) Risaala Wahdat al-Wujood in Arabic, (6) Irshaad al-Saalikeen in Farsi, (7) Risaala al-Ghina in Farsi, (8) Risaala Aqaid-e-Sufiya (published), (9) Risaala Waaqiaat in Arabic, (10) Risaala Amal wal-Amal in Farsi, (11) Risaala Shughul-e-Kooza in Farsi, (12) Haqaa’iq o Ma’rifat in Farsi, (13) Maratib al-Ghina wal-Wusool ila Allah Subhanahu in Farsi. These works, preserved through centuries, remain seminal resources for Sufi practitioners, offering both doctrinal clarity and contemplative depth. Hazrat Kalpwi’s life was punctuated by accounts of karaamat (spiritual miracles), which reinforced his stature as a Wali (friend of Allah). One such narrative involves a notorious sinner who resolved to test Hazrat Kalpwi’s spiritual potency. The man vowed to repent if affected by the saint’s gaze; otherwise, he would publicly indulge in sin. Upon arriving at Kalpi Shareef (Jalaun, Uttar Pradesh), Hazrat Kalpwi’s mere glance rendered him unconscious. Recognising his sincerity, Hazrat Kalpwi gifted him a cloak (khirqa), symbolising spiritual investiture. Initially refusing out of humility, the man relented when Hazrat Kalpwi admonished, “How do you know what is in it?” Upon wearing it, he experienced profound mystical revelations, eventually becoming a devoted Khaadim (attendant) at the Khanqah. This episode illustrates Hazrat Kalpwi’s ability to catalyse spiritual metamorphosis through grace. Blessed with three sons, Hazrat Syedd Shah Fazlullah, Hazrat Sayyid Shah Sultan Maqsood, and Hazrat Sayyid Shah Sultan Mahmood, Hazrat Kalpwi ensured his legacy endured through his lineage. All three sons distinguished themselves as scholars and spiritual guides, perpetuating their father’s mission of disseminating Islamic teachings. Their contributions reinforced the Kalpiyya Khanqah’s role as a beacon of spiritual and intellectual excellence. Kalpwi’s influence radiated through a network of disciples and successors, each instrumental in propagating his teachings. Notable among them were Shaikh Muhammad Afzal Allahabadi, a scholar of Hadith; Aashiq Muhammad and Haji Junaid, who spread the Qadiriyya tradition; and Haafiz Zia’ullāh Bilgrami and Shaikh Abdul Hafeez Bilgrami, renowned for their literary contributions. Others, such as Meer Muhammad Waris Nizamabadi and Shaikh Kamaal Karakati, established subsidiary centres, ensuring the geographical expansion of his spiritual order. Hazrat Meer Syed Mohammad Kalpwi passed away on 19th Safar al-Muzaffar, 1084 AH (1661 CE), with historical accounts noting his demise on either a Monday or Thursday, days of spiritual significance in Islam. His Mazaar Sharif (Shrine) in Kalpi Shareef, Jalaun, Uttar Pradesh, India remains a pilgrimage site, attracting devotees seeking blessings and spiritual solace. Hazrat Meer Syed Mohammad Kalpwi’s life embodies the quintessence of Sufi ideals, scholarship, devotion, and transformative leadership. His multifaceted contributions to Islamic mysticism, coupled with his role in nurturing a lineage of scholars and saints, cement his position as a cornerstone of the Qadiriyya Barakatiya Razviya Nooriya tradition. As his Khanqah continues to thrive, Hazrat Kalpwi’s legacy endures as a testament to the timeless relevance of Sufism in navigating the interplay between divine love and earthly existence. References: Lahori, Ghulam Sarwar. Khazinat-ul-Asfiya. Munshi Naval Kishor, 1894. Rizvi, Abdul Mujtaba. Tazkira-e-Mashaikh-e-Qadriyya Barakatia Rizvia. Al-Majmaul Misbah Mobarakpur, 2002. MyIslamicInfo. (2020, April). حضرتمیرسیدمحمدکالپویرحمۃاللہعلیہ. https://www.myislamicinfo.in/2020/04/blog-post_193.html Alahazrat Network. (n.d.). Hazrat Meer Syed Ahmad Kalpwi. Retrieved from https://alahazrat.net/personalities/hazrat-meer-syed-ahmad-kalpwi/ ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/hazrat-meer-kalpwi-tirmizi-sufi-spiritual-luminary/d/135110 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Surah Al-Bayyina and the ‘Worst of Creatures’ – A Misreading That Spanned Centuries?

By Naseer Ahmed, New Age Islam 9 April, 2025 For centuries, verse 98:6 of the Quran—labelling certain groups among non-Muslims as “the worst of creatures”—has been widely interpreted as a blanket condemnation of all non-Muslims. But is that really what the verse says? This article applies Tafsir-bil-Quran, the Quran’s own method of self-explanation, to precisely identify the groups condemned to Hellfire and the group promised Paradise. The linguistic disambiguation is achieved by comparing it with another linguistically analogous verse, one about which there is no ambiguity or scholarly disagreement. Furthermore, it is demonstrated that if the misinterpretations were indeed the intended meaning, the verse could have conveyed it plainly without any literary subtlety—proving that those readings are mistaken. The result is a clear, coherent understanding that avoids inherited biases and reveals the Quran’s nuanced moral framework—especially vital in today’s interfaith context. The Message of Surah Al-Bayyina Surah Al-Bayyina (Surah 98) offers a powerful exposition about the distinction between those who knowingly reject the truth and those who embrace it. (98:6) “The Kafaru (those who rejected after conviction) among the People of the Book and the Polytheists will be in the Fire of Hell, to dwell therein forever. They are the worst of creatures.” However, many translators and scholars have erroneously generalized the verse to imply that all Polytheists and all People of the Book who do not accept Islam are condemned. This is incorrect. If the intention was to say that, then the verse would have read: “All the People of the Book and the Polytheists are kafaru and will be in the Fire of Hell, to dwell therein forever. They are the worst of creatures” Correct Interpretation The verse should be interpreted as: “The Kafaru (those who rejected after conviction) from among the People of the Book and from among the Polytheists...” The use of 'min' (from among) applies to both categories. If the intention were to refer to all Polytheists and only some from among the People of the Book, it would have stated: “The Polytheists and the Kafaru from among the People of the Book…” The current structure implies that the rejection is not universal but specific to a subset from each group who are Kafaru. ----- Grammatical Confirmation from Surah 40:8 (40:8) “And grant, our Lord! that they enter the Gardens of Eternity, which Thou hast promised to them, and to the righteous among (min) their fathers, their wives, and their posterity! For Thou art (He), the Exalted in Might, Full of Wisdom.” Here, the use of 'min' (from among) identifies only the righteous individuals, not the entire categories (fathers, wives, and posterity). This confirms our interpretation of 98:6. This directly refutes the interpretation that generalizes 98:6. To insist otherwise is to accuse Allah of being incapable of communicating unambiguously, even when a clearer expression is easily possible and requires no literary flourish as we have demonstrated The next step is to identify who these Kafaru are among the People of the Book and among the Polytheists who are condemned to Hell-fire in their lifetime, calling them the worst of creatures. Who Are the Kafaru? Clarification from Surah 37: Identifying the Kafaru among the Polytheists (37:167-170) “And there were those who said, ‘If only we had had before us a Message from those of old, we would certainly have been Servants of Allah, sincere (and devoted)!’ But now that the Qur’an has come, they reject it: But soon will they know!” This passage shows that some—not all—Polytheists had made this claim. They were the educated and prosperous elite who desired to have a Prophet from among themselves and a Book of revelation to be on par with the People of the Book. It was vanity, not genuine desire for Allah’s guidance to get close to Allah with their piety. They certainly recognised the Prophet and the Message of the Quran as genuine, but realised that they would have to give up their corrupt ways if they embraced Islam. So, they rejected and opposed the Prophet. These are the condemned worst of creatures who knowingly rejected the Message because it ill-suited their immoral ways. Clarification from Surah 7: Identifying the Kafaru among the People of the Book (7:157) “Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures), in the Torah and the Gospel…” This verse confirms that the scholars and knowledgeable among the People of the Book had prior knowledge of the Prophet’s coming and yet chose to reject him despite the clear signs. Finality of the Verdict Surah 98:6 does not issue a warning but pronounces a judgment. These individuals will die as rejecters. This confirms that it does not refer to all Jews, Christians, or Polytheists — many of whom accepted Islam later — but only to those who: • Among the People of the Book had foreknowledge of the Prophet from their scriptures, and recognised Muhammad as the prophesied Prophet. • Among the Polytheists, eagerly awaited a Prophet but then rejected him and the Quran after clear evidence had come. This is an early Medinian Surah, revealed before the permission to fight was granted and before the ascendance of Islam. (6:117) “Thy Lord knoweth best who strayeth from His way: He knoweth best who they are that receive His guidance.” Allah knows who will receive guidance and who will not when they have crossed a certain threshold in their faith or rejection. He, therefore, declares some as destined for hellfire and some as destined for Heaven in their lifetime. Among those who were identified as destined for Hell-fire are Abu Lahab and his wife ten years before Abu Lahab’s death. His wife died later. Abu Lahab, an inveterate enemy of Islam, could have feigned acceptance of Islam, only to discredit the Quran, which declared his fate. His feigned acceptance would mean that Allah had no choice but to forgive him, proving the Surah 111, which predicts his destiny, false. However, he couldn’t bring himself to do it. The Best of Creatures (98:7) “Indeed, those who believe and do righteous deeds—they are the best of creatures.” This is further elaborated in: (9:100) “The vanguard (of Islam)- the first of those who forsook (their homes) and of those who gave them aid, and (also) those who follow them in (all) good deeds,- well-pleased is Allah with them, as are they with Him: for them hath He prepared gardens under which rivers flow, to dwell therein for ever: that is the supreme felicity.” These were people who believed despite hardship, persecution, and no promise of worldly gain. This verse praises them specifically—not all who came later and accepted Islam when it had become socially or politically advantageous. (98:8) “Their reward is with Allah: Gardens of Eternity, beneath which rivers flow; they will dwell therein for ever; Allah well pleased with them, and they with Him: all this for such as fear their Lord and Cherisher.” They are also promised Heaven in their lifetime. This means that Allah has taken the responsibility to ensure that they remain steady on the right path. The following verses confirm it: (9:117) Allah turned with favour to the Prophet, the Muhajirs, and the Ansar, - who followed him in a time of distress, after that the hearts of a part of them had nearly swerved (from duty); but He turned to them (also): for He is unto them Most Kind, Most Merciful. The following applies to all genuine believers: (9:115) And Allah will not mislead a people after He hath guided them, in order that He may make clear to them what to fear (and avoid)- for Allah hath knowledge of all things. Not Every Disbeliever Is Kafir Verse 98:6 is yet another confirmation from the Quran, that not all the Polytheists/Disbelievers are Kafir. Therefore, every translation of Kafir as disbeliever is a gross error. A Call to Action There is now an opportunity to purify the understanding of Islam by exposing and rejecting the confusion caused by hypocrites and misinterpreters. Those who speak the truth and confirm it are praised in: (39:32-35) “…And he who brings the Truth and he who confirms (and supports) it - such are the men who do right… Allah will turn off from them even the worst in their deeds and give them their reward according to the best of what they have done.” Conclusion The message of Surah Al-Bayyina is precise, powerful, and specific. Any attempt to generalize its meaning to all Polytheists or all People of the Book distorts its message and amounts to attributing to Allah what He did not say. May Allah grant us the strength to uphold the truth and the wisdom to distinguish between what He has clearly revealed and what others falsely ascribe to Him. --- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/surah-bayyina-creatures-misreading-centuries/d/135105 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Theory of Revelation/Prophethood according to Mohammad Mojtahed Shabestari

By Adis Duderija, New Age Islam 9 March 2025 For centuries, a dominant narrative within Islamic orthodoxy has presented revelation as a largely mechanistic process, with the prophet Muhammad often depicted as a passive conduit through which the divine word was transmitted, verbatim, to humanity. Shabestari’s approach, like that of Abu Zayd and Soroush, underscores the critical need for a fundamental reconsideration of the traditional understanding of revelation, urging a move away from a passive, word-for-word model towards one that acknowledges the profound and active role of the Prophet’s experience, perception, and interpretation. Mohammad Mojtahed Shabestari ---- The traditional account often portrays the prophet as a mere reciter, an audio channel that only transmits voices to its addressees. This view emphasises the divine origin of the Qur’ān to such an extent that the prophet’s own engagement with the revelatory experience is often minimized or entirely obscured. Shabestari directly challenges this classical position, clearly distancing himself from the notion that the prophet was simply a ‘passive channel of communication between the divine realm and the human one’. He argues that this understanding fails to provide a theologically sound account of the concept of Prophethood and revelation. Shabestari’s alternative theory offers a significant departure from this passive model. He proposes that revelation was transmitted through ‘signs’ and ‘perceptions’ (Eshāreh), a concept he encapsulates with the German term Blick, meaning an ‘attitude’ or an ‘outlook’ on existence. For Shabestari, the core function of revelation was to imbue the prophet with a particular worldview, a monotheistic Blick, which then shaped his understanding of the world and humanity. This perspective shifts the focus from a literal, verbal transmission to an experiential encounter between God and the prophet. Shabestari emphasizes that even the prophet ‘experienced God’s call and signs sent to him’, suggesting that ‘in early Islam we encounter a person [Muhammad] who speaks of an experience’. This experiential core of revelation is further highlighted by Shabestari’s assertion, much like Soroush, that ‘faith in its very essence has an experiential nature’. This emphasis on the prophet’s experience naturally leads to a profound shift in understanding the nature of the Qur’ān itself. Shabestari argues that the Qur’anic verses were not originally revealed in their current verbal form; rather, they were ‘signs’ indicative of the prophet’s response to revelation. He explicitly states that even the prophet ‘never claimed [himself] that the meaning and wording of [Qur’anic] verses come directly from God and he only narrates them to his audiences’. Instead, Shabestari posits that the Qur’ān is the articulation of the outlook in human language by the prophet himself. This means the Qur’ān is ‘the Prophet’s human speech (Kalām-e Insanī-e Payāmbar)’. Just as any individual attempting to articulate a profound experience is bound by the limitations and conventions of their language, so too was the prophet. He used a language and ideasthat he and his contemporaries were familiar with, making the Qur’ān an ‘interpretive’ text by its very nature. Thus, ‘the Qurʾān is the product of Waḥy and ‘not Waḥy itself’’. However, this acknowledgment of the prophet’s active role does not diminish the divine nature of revelation in Shabestari’s framework. He argues that Muhammad was ‘divinely empowered’ with a ‘special gift’ from God that enabled him to translate his revelatory experiences into human words. For Shabestari, attributing the verses of the Qur’ān to God does not mean disregarding the natural cause of the verses, which is the prophet himself and the context in which he launched his prophetic mission. Central to Shabestari’s critique of the mechanistic view of revelation and Prophethood is his understanding of God’s Word and the nature of language itself. Drawing on thinkers like Albert Keller and Ludwig Wittgenstein, Shabestari emphasizes that language is inherently a human construct. This fundamentally challenges the notion that the Arabic language of the Qur’ān is inherently sacred or a direct, unmediated speech of God. Shabestari points out that language requires a speaker, a listener, and a social context, characteristics that cannot be applied to God in the same literal way we understand human communication. Consequently, he argues that there is no ‘Word of God in the true sense of the term because it by definition implies anthropomorphism’. If the Word of God is not literal human speech, what then is its nature? Drawing inspiration from Karl Barth, Shabestari describes the Word of God as ‘wholly other’. This ‘wholly otherness’ signifies that divine communication transcends the limitations of human language and cannot be fully captured by it. Instead, God’s Word functions to open a ‘horizon’ for its listeners. Furthermore, drawing on the insights of Ibn ʿArabi, Shabestari suggests that the revelatory nature of a statement should be judged by the effects it produces on its addressees, effects that other statements do not bring about. This highlights the subjective and transformative power of revelation, suggesting that a word is revealed only when it becomes wholly other, and thus ‘there is no such thing as revelation in itself for all people and all times. This emphasis on the subjective and experiential nature of revelation stands in stark contrast to the objective and purely textual focus of the mechanistic view defended by Islamic orthodoxy. Another crucial aspect of Shabestari’s departure from the traditional understanding is his concept of the continuity of revelation. Echoing Soroush’s ideas, Shabestari posits that while Muhammad was the last prophet, the dialogue between God and humanity continues in other forms. He believes in the ‘dynamics’ of divine revelation, arguing that the process never comes to an end through the act of interpretation. This ongoing conversation is described as a ‘timeless, wrangling, passionate, and two-sided conversation between God and man’. Since human beings remain the ultimate addressees of God’s revelation, they will always be a party in this dialogue, constantly engaging with and reinterpreting the divine message in new historical contexts. This dynamic view is inherently incompatible with a static, mechanistic understanding of revelation as a fixed and immutable textual deposit. Finally, Shabestari emphasises the historical nature of the Qur’ān. He argues that the Qur’ān ‘expresses the prophetic interpretation of the social life of the people of Hijaz, and the religious precepts [of the text] are the products of this interpretation’. The conversations and discussions between the prophet and his contemporaries are reflected within its verses. Consequently, Shabestari concludes that ‘the Qurʾān is a historical text (Matn-e Tārīkhī), not a metaphysical text (Matn-e Māvarāʾ al-Tabiyee)’. This perspective necessitates understanding the Qur’ān within its specific historical and social context, recognizing that its interpretations and applications may evolve over time, further challenging the rigid and ahistorical approach inherent in the purely mechanistic view. Moving away from a mechanistic and passive understanding of revelation, as advocated by Shabestari, has profound implications for contemporary Muslim thought and practice. It opens the door for a more dynamic and intellectually engaged approach to religious texts, encouraging critical reflection and interpretation in light of evolving social realities. Understanding the historical and linguistic context of the Qur’ān allows for more nuanced and relevant interpretations, addressing the challenges of the modern world without being constrained by rigid, literalist readings. Furthermore, embracing the idea of the continuity of revelation through ongoing dialogue and interpretation empowers believers to actively participate in understanding and applying their faith in their own time. Shabestari’s work provides a compelling and intellectually rigorous argument for the urgent need to move beyond a mechanistic and passive understanding of the theory of revelation in Islamic orthodoxy. His emphasis on the Prophet’s experiential encounter with the divine, his active role in articulating this experience in human language, the ‘wholly otherness’ and horizon-opening nature of God’s Word, the continuity of revelation through interpretation, and the historical context of the Qur’ān all point towards a more dynamic, nuanced, and ultimately more theologically sound understanding of the relationship between God and humanity. ------ A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited) - Shame, Modesty, and Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/debating-islam/theory-revelation-prophethood-mojtahed-shabestari/d/135101 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Wasatiyya: Islam’s Middle Path and Its Relevance in Today’s India

By New Age Islam Staff Writer 9 April 2025 In A World Troubled By Extremism, Polarization, And Religious Violence, The Islamic Principle Of Wasatiyya—Meaning Moderation Or The Middle Path—Offers A Peaceful And Balanced Alternative. Rooted In The Qur’an And The Teachings Of Prophet Muhammad (Peace Be Upon Him), Wasatiyya Represents The True Spirit Of Islam: A Religion Of Balance, Justice, Compassion, And Peaceful Coexistence. Major Points: 1. The Arabic word Wasatiyya comes from the root word “wasat,” which means middle, balanced, just, or moderate. It describes a central path between two extremes—neither excessive nor neglectful. 2. While some voices today associate Islam with violence and radicalism, the deeper, richer tradition of Islam speaks clearly of moderation 3. Wasatiyya is about choosing wisdom over anger, dialogue over division, and hope over fear. It is a path worth walking—for Muslims, for India, and for the world. ------ In a world that often seems torn between extremes, the Islamic concept of Wasatiyya, or the middle path, offers a message of balance, tolerance, and peaceful coexistence. Derived from the Arabic word "Wasat," which means middle, just, or balanced, Wasatiyya is not a modern invention. It is a timeless principle embedded in the Qur’an and in the life of the Prophet Muhammad (peace be upon him). While some voices today associate Islam with violence and radicalism, the deeper, richer tradition of Islam speaks clearly of moderation. Wasatiyya is that voice. It is the principle that reminds Muslims to avoid extremes, to reject both fanaticism and apathy, and to stand for justice, mercy, and dignity in all aspects of life. This concept has deep relevance not just for Muslim communities globally, but especially for Indian Muslims, who live in one of the world’s most diverse and pluralistic societies. The Meaning of Wasatiyya in the Qur’an and Prophetic Tradition The foundation of Wasatiyya can be found in the Qur’anic verse that states, وَكَذَٰلِكَجَعَلْنَاكُمْأُمَّةًوَسَطًا “And thus We have made you a just and balanced nation (ummatan wasat) so that you may be witnesses over mankind...” (Surah Al-Baqarah, 2:143) This verse highlights the central role of Muslims as a balanced and moderate community, one that bears witness to truth and righteousness through its actions and character. Prophet Muhammad’s life was a perfect example of this moderation. When some of his companions wanted to go to religious extremes—fasting continuously, avoiding marriage, or praying all night without rest—the Prophet corrected them. He reminded them that even in acts of worship, balance is essential. He said that he was the most God-conscious among them, yet he fasted and also broke his fast, he prayed and also rested, and he married women. “Whoever turns away from my Sunnah,” he said, “is not from me.” This statement is a powerful warning against excess and a clear call for moderation. Wasatiyya is not about compromise in matters of principle, nor is it about weakness. It is about being centred, rational, and compassionate. It means avoiding the extreme ends of behaviour, belief, and action. In essence, it is the spirit of Islam—balanced, ethical, and humane. A Stand Against Militant Islam One of the biggest challenges in recent decades has been the rise of militant groups that claim to represent Islam. Groups like ISIS and Al-Qaeda have misused Islamic teachings to justify acts of terror, causing immense harm not only to non-Muslims but also to Muslims themselves. These groups rely on distorted interpretations of Islamic texts, taken out of context, to spread fear, violence, and hatred. Wasatiyya stands in total opposition to this misuse of Islam. While militant ideologies thrive on a black-and-white view of the world, Wasatiyya teaches that real faith requires wisdom, empathy, and balance. While extremists see every disagreement as a war, Wasatiyya encourages dialogue. While militants are quick to judge and punish, Wasatiyya focuses on mercy, justice, and reform. It is important to remember that the Qur’an clearly forbids the killing of innocent people. The Prophet himself established treaties with non-Muslims, protected the rights of minorities, and chose forgiveness over vengeance on many occasions. For example, when the Prophet conquered Mecca, he forgave the very people who had persecuted him and his followers. Such acts are not just historical facts; they are moral lessons for Muslims to follow even today. إِنَّالدِّينَيُسْرٌ،وَلَنْيُشَادَّالدِّينَأَحَدٌإِلَّاغَلَبَهُ،فَسَدِّدُواوَقَارِبُواوَأَبْشِرُوا... “Indeed, this religion is easy, and no one makes it hard upon himself except that it overcomes him. So follow a middle course, and try to be near to perfection, and give glad tidings...” Militant Islam, with its harsh, rigid views, not only misrepresents Islam but also causes immense damage to the image of Muslims around the world. Wasatiyya offers a powerful counter-narrative, one rooted in the Qur’an and the Sunnah, that can guide Muslims back to the true teachings of their faith. The Global Importance of Wasatiyya In the modern world, Wasatiyya is not just a religious value—it is a social and political necessity. As societies become more diverse and interconnected, the need for tolerance and peaceful coexistence has never been greater. Wasatiyya helps counter extremism by offering young Muslims a vision of Islam that is dignified, ethical, and peaceful. It shows that one can be deeply religious without being intolerant or violent. It encourages Muslims to engage with society, contribute to the public good, and live harmoniously with people of all backgrounds. In countries where Muslims are a minority, like India, Wasatiyya promotes positive civic engagement. It encourages Muslims to work for justice, to defend the rights of all citizens, and to build bridges with people of other faiths. In Muslim-majority countries, Wasatiyya helps resist authoritarian and theocratic tendencies that often suppress dissent and diversity. Wasatiyya also supports democratic values and human rights. It aligns with the idea that all people are created equal, that freedom of belief is a human right, and that justice must be done regardless of a person’s religion or background. These ideas are not foreign to Islam; they are part of its core. Perhaps most importantly, Wasatiyya empowers youth. In an age of social media and instant messaging, young people are often exposed to radical ideas without the tools to understand or resist them. Teaching Wasatiyya can help young Muslims develop a thoughtful, grounded, and peaceful approach to their faith. خَيْرُالْأُمُورِأَوْسَطُهَا “The best of affairs are those which are moderate.” (Musnad Ahmad, Hadith 6735) Wasatiyya in the Indian Muslim Context India, with its large Muslim population and complex social fabric, is a natural place for the ideas of Wasatiyya to take root. Indian Islam has long had a tradition of moderation, especially through the influence of Sufi saints, reformist scholars, and inclusive community movements. Today, as India faces rising communal tensions and increasing political polarization, the values of Wasatiyya are more relevant than ever. Indian Muslims must navigate both external challenges, such as discrimination and violence, and internal challenges, like sectarianism and radicalization. Wasatiyya offers a clear and dignified path forward. By following the middle path, Indian Muslims can avoid two dangerous extremes. On one side lies the temptation to withdraw from public life in fear or isolation. On the other side lies the equally harmful path of responding to hatred with hatred. Wasatiyya calls for active engagement, social responsibility, and moral leadership. Many Muslim organizations in India have already adopted Wasatiyya-like principles. Groups like Jamaat-e-Islami Hind and various Sufi foundations have long worked for social justice, education, and interfaith harmony. They emphasize the moral and ethical teachings of Islam, not the politics of anger. In states like Kerala, Muslim organizations have actively participated in relief work alongside people of other faiths during floods and other crises. Such actions reflect the spirit of Wasatiyya in real life—serving all of humanity without prejudice. Another important area is education. Madrasa reform is key to spreading Wasatiyya. By modernizing curricula and emphasizing the Qur’anic values of justice, peace, and critical thinking, religious institutions can prepare a new generation of balanced, confident, and well-informed Muslims. Wasatiyya also speaks to gender justice. In many parts of India, Muslim women face social restrictions that go beyond Islamic teachings. A Wasatiyya approach promotes education, dignity, and equal opportunity for women while respecting cultural and religious values. Scholars like Asma Barlas and Indian thinkers have shown how Islamic texts, when read in context, support the rights of women in powerful ways. The Path Forward: Making Wasatiyya a Reality The message of Wasatiyya is powerful, but to be effective, it must be actively taught, lived, and promoted. This requires effort from scholars, community leaders, families, and the state. One of the most important steps is educational reform. Islamic schools and seminaries must place greater focus on Qur’anic ethics, interfaith understanding, and social engagement. Young students must be taught not just how to recite religious texts, but how to think critically, act compassionately, and live in harmony with others. The media also has a role to play. Muslim voices that represent moderation, wisdom, and clarity must be amplified. Too often, only the loudest or most extreme voices get attention. Communities must support scholars, writers, and activists who embody the values of Wasatiyya and who can speak to both Muslims and non-Muslims in clear and accessible ways. Government policies can also support Wasatiyya indirectly. Ensuring justice, protecting minority rights, and promoting inclusive development can help prevent the social conditions that give rise to extremism. When communities feel safe, respected, and included, they are more likely to reject radicalism. Families, too, play a central role. Wasatiyya begins at home. Parents must teach their children not only religious rituals, but also values like honesty, kindness, and tolerance. These values are what truly define a Muslim’s character. Finally, there is the need for role models. People who live by Wasatiyya—balanced, ethical, and socially engaged individuals—can inspire others. One such example was the late Dr. A.P.J. Abdul Kalam, who though not a religious scholar, embodied the spirit of balance, humility, and service. His life showed how a person of faith can serve the nation with honor and compassion. Conclusion: A Hopeful Vision for the Future Wasatiyya is not just an Islamic concept. It is a universal message. It speaks to all people who seek balance, justice, and peace in a troubled world. For Muslims, especially in India, it offers a way to remain true to their faith while embracing the values of democracy, coexistence, and human dignity. In today’s India, where Muslims face challenges from within and without, the middle path of Wasatiyya is not a weak response—it is a strong and wise one. It is a path of confidence, not fear. It is a call to action, not passivity. It is an invitation to live as faithful Muslims and responsible citizens at the same time. By embracing Wasatiyya, Indian Muslims can lead by example. They can show that Islam is not a religion of extremes, but a religion of balance. They can help build a society where people of all faiths can live together with respect, understanding, and shared purpose. In the end, Wasatiyya is about choosing wisdom over anger, dialogue over division, and hope over fear. It is a path worth walking—for Muslims, for India, and for the world. 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